1 Corinthians 9:18

9:18 Paul’s satisfaction came from preaching the Good News without charging anyone. This is another example of the way Christians must be willing to give up their rights out of consideration for others (cp. 8:13).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 9:18. Ἴνα, that) This is an answer to the question.—θήσω, future subjunctive.[78]—ΕἸς ΤῸ ΜῊ ΚΑΤΑΧΡΉΣΑΣΘΑΙ) that I abuse not, i.e. that I may withdraw myself as far as possible from any abuse.

[78] Fut. subj. is an obsolete form seldom found, but legitimate. Indeed, the subjunctive itself is an old future.—See Donaldson’s New Cratylus.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_9:18. Ἵνα] is taken by Grotius as meaning if, by Luther and most interpretersamong whom are Rückert, de Wette, Osiander, Ewaldas used in place of the exegetical infinitive, so that it gives the answer to the foregoing question.[1488] The first of these renderings is linguistically incorrect; the second would have to be referred to the conception: I ought, etc., but yet does not suit the negation: I have therefore no reward, which had its animated expression in the question: τίς οὖν Κ.Τ.Λ[1489] It is much better to interpret ἵνα εὐαγγ. κ.τ.λ[1490] as stating the aim, according to Gods ordination, of this negative condition of things: in order that I should preach without recompense (which is the first thing to give me a prospect of reward, as being something which lies beyond my official obligation). Hofmanns view is, that Paul asks, What reward (viz. none) could induce him to this, to make the gospel message free of cost? But plainly it was just his supporting himself in the discharge of his vocation, which went beyond the obligation of the οἰκονομία, and consequently made him worthy of reward, which the work of the ΟἸΚΟΝΌΜΟς, taken by itself alone, did not do. Moreover, this interpretation of Hofmanns would require an expression, not of the design (ἽΝΑ), but of the inducing ground (such as ΔΙʼ ὍΝ). The ἽΝΑ is used here, as so often in the N. T., to indicate the divine teleology (Winer, p. 427 [E. T. 573]).

εὐαγγελιζ. ἀδάπ. θήσω τὸ εὐαγγ.] i.e. in order that I, by my preaching, may make the gospel something not connected with any outlay (on the part of the receivers). As regards this very common use of τίθημι, facio, see Kypke and Loesner in loc[1491] Comp also on Rom_4:17, and Hermann, a[1493] Viger. p. 761. There is no need of going out of the way to render it, with Beza: set forth, with Grotius: collocare, like τιθέναι χάριν, or with Pott: to set before them (as spiritual food). Ἵνα, with the future indicative, conveys the idea of continuance. See Matthiae, p. 1186. Among the older Greek writers ὅπως (also ὌΦΡΑ) is ordinarily used in this connection (Matthiae, l.c[1494]; Kühner, II. p. 490), while this use of ἵνα is, to say the least, very doubtful (see against Elmsley, a[1495] Eur. Bacch. p. 164, Hermann, a[1496] Soph. Oed. Col. 155; Klotz, a[1497] Devar. p. 629 f.) in the N. T. again, and with later authors it is certain (Winer, p. 271 [E. T. 361]; Buttmann, neut. Gr. p. 202 [E. T. 234]).

εἰς τὸ μὴ καταχρ.] aim of his ἈΔΆΠ. ΤΙΘΈΝΑΙ ΤῸ ΕὐΑΓΓ.: in order not to make use of. To understand καταχρ. as meaning to misuse (comp on 1Co_7:31), would give a sense much too weak for the connection (against Beza, Calovius, and others, among whom is Ewald). The right rendering already appears in the Greek Fathers.

ἘΝ Τῷ ΕὐΑΓΓ.] i.e. in docendo evangelio.

The ἐξουσία μου is not exclusively that indicated in. 1Co_9:4, but the apostolic prerogative generally, although in application to this particular point.

[1488] Wetstein, with whom Baur agrees, remarks: argute dictum, nullum mercedem accipere, haec mea merces est. But had Paul intended any such point, he must have expressed it by ἄμισθος; or ἀμισθί. He would possibly have written ἵνα ἄμισθος κηρύξω τὸ εὐαγγ., or something similar, if he had put ἵνα at all instead of the infinitive.

[1489] .τ.λ. καὶ τὰ λοιπά.

[1490] .τ.λ. καὶ τὰ λοιπά.

[1491] n loc. refers to the note of the commentator or editor named on the particular passage.

[1493] d refers to the note of the commentator or editor named on the particular passage.

[1494] .c. loco citato or laudato.

[1495] d refers to the note of the commentator or editor named on the particular passage.

[1496] d refers to the note of the commentator or editor named on the particular passage.

[1497] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 9:18 . Yet, after all, Paul has his reward: “What then ( οὖν , things being so) is my reward?” ὁ μισθός “the reward” proper to such a case, is simply to take no pay: “that, while I preach the good news, I may make the good news free charge” ( ἀδάπανον θήσω , gratuitum constituam , Bz [1364] ). No thought of future (deferred) pay , nor of supererogatory work beyond the strict duty of the οἰκονόμος , but only of the satisfaction felt by a generous mind in rendering unpaid service ( cf. Act 20:33 ff.). The Ap. plays on the word μισθός first denied, then asserted, much as on σοφία in 1Co 2:1-8 ; he repudiates “reward” in the mercenary sense, to claim it in the larger ethical sense. He “boasts” that the Cor [1365] spend nothing on him, while he spends himself on them ( cf. 2Co 11:9-12 ; 2Co 12:14 f.). ἵνα replaces the inf [1366] in apposition to μισθός , “marking the purposive result involved” (El [1367] ) to make, as I intended, the Gospel costless . θήσω is fut ., intimating assurance of the purpose, as in Gal 2:4 (see Wr [1368] , p. 361). τίθημι with objective complement, a construction of cl [1369] Gr [1370] poetry and later prose, which Heb. idiom demands frequently in LXX; cf. 1Co 12:28 , 1Co 15:25 . “So that I might not use to the full ( εἰς τ . μὴ καταχρήσασθαι see 1Co 7:31 ) my right in the gospel” sc . that maintained in the former part of the ch.: a further purpose of Paul’s preaching gratuitously, involved in that just stated, and bearing on himself as the ἀδάπ . θήσω bore upon the readers. Ἐξουσία ἐν τ . εὐαγγελίῳ is “a right (involved) in (proclaiming) the good news,” belonging to the εὐαγγελιζόμενος (1Co 9:14 ). P. was resolved to keep well within his rights, in handling the Gospel ( cf. Mat 10:8 ; also 1Co 6:7 b , 1Co 6:8 a above). This sentiment applies to every kind of “right in the gospel ” of gratuitous salvation; it reappears, with another bearing, in 2Co 13:3-10 .

[1364] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1365] Corinth, Corinthian or Corinthians.

[1366] infinitive mood.

[1367] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[1368] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

[1369] classical.

[1370] Greek, or Grotius’ Annotationes in N.T.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 18. “What is my reward then? [It is] that, when I preach the gospel, I may make the gospel without charge, that I use not the right which belongs to me in my preaching.”

According to Meyer, the understood answer to the question: “What is my reward?” is negative: “I have none; I receive no reward.” And the sequel signifies, according to him: “And it is so willed of God that I may render the preaching of the gospel free of charge, which alone can procure me a true recompense.” Idea and construction, all is forced in this explanation. That of Hofmann is equally far-fetched. All of his explanation I can understand is, that he continues the question to the end of the verse: “What is the reward which could lead me to make the preaching of the gospel free of charge?” But the meaning which he gives to this question is beyond my comprehension. Paul’s question after what precedes has a very simple meaning: “If the apostleship in itself gives me no ground of glorying because it is forced upon me, and if consequently it does not assure me of any reward, what shall I do after all to obtain that reward without the hope of which it would be impossible for me to labour?” The answer follows: “The way which presents itself to me, is to make the preaching of the gospel without charge. Thereby I do at least something which was not imposed on me; I introduce into my apostleship that element of freedom which was wanting at its origin, and I thus establish, as far as in me lies, a sort of equality between me and the apostles who attached themselves freely to Christ.” We have here a feeling of exquisite delicacy, and, if one may so speak, of transcendent modesty, which is far from having been always understood. Baur, especially, has thought that there is here the idea of the merit of works, which Paul had cherished during the time of his former Pharisaism. The apostle imagines, he thinks, that he can do more than is strictly obligatory, and thereby procure supererogatory merit before God. But Paul wishes simply to escape from the position “of the unprofitable servant who does only what he is obliged to do” (Luk 17:10). He wishes at any price to pass from the servile state to that of a freeman acting from gratitude. The apostle does not for a moment suppose, when he thus speaks, that love goes beyond moral obligation rightly understood, but only that love is more than the legal and purely external fulfilment of duty. This latter secures against punishment; but it does not introduce the servant into his master’s intimacy. It is strange to hear the apostle accused of going back to his old Pharisaic viewpoint in the very passage where he expresses most forcibly the insufficiency of the external work, and the imperious need of a spiritual relation to his God. The proposition beginning with the ἵνα, in order that, is the grammatical subject of the understood proposition containing the answer to the question: “What, then, is my reward?”—“It is that I may make without charge...” This ἵνα, in order that, is not altogether equivalent to a simple ὅτι, that; it indicates the aim as ever requiring to be attained anew.

The word μισθός, reward, denotes, as is shown by the end of the verse, the advantage which Paul gains for the preaching of the gospel by the gratuitousness with which he follows it. This useful result for the kingdom of Christ is the reward which corresponds to the internal feeling of elevation (καύχημα) which is imparted to him by the position as a free servant, thus acquired.

The form εἰς τὸ μὴ καταχρήσασθαι, so as not to use..., is almost equivalent to a Latin gerund: in not using. We need not here, any more than in the passage 1Co 7:31, give to καταχρῆσθαι the sense of abuse. The κατά simply strengthens the notion of using: to use to the utmost. Paul means that there remains of his right a portion which he does not use, that this remnant, which he declines to use, may impress on his ministry the character of free-will which is wanting to it by nature (from the mode of its origin).

There is, perhaps, no passage in the apostle’s letters where there are more admirably revealed at once the nobility, delicacy, profound humility, dignity, and legitimate pride of his Christian character. Serving Christ cannot give him matter of joy except in so far as he has the consciousness of doing so in a condition of freedom. And this condition he must gain by imposing on himself a mode of following the apostleship more laborious for himself, but more favourable to the propagation of the gospel, than that used by the other apostles, on whom the office of preacher was not imposed. But for this very reason we also understand how personal and exceptional this renunciation was which the apostle practised, and that it would be unjust to set it up as a model for the ordinary preachers of the gospel. Finally, let us call to mind that we have not here to do with an arbitrary renunciation imposed by Paul on himself with the view of inflicting meritorious and, in a sense, expiatory suffering. Paul had discerned how useful and even indispensable to the honour of the gospel this mode of acting was, especially in Greece. It was the one way of distinguishing the preaching of salvation from that venal eloquence and wisdom on which the rhetoricians lived.

With 1Co 9:18 Paul has closed the digression relative to apostolic payment. But his abnegation is not confined to that; it extends to his entire conduct in his ministry. In all respects he acts on this principle: to give up his liberty from regard to others, so far as it can contribute to save them.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_9:18

What is my reward then? (Verily) that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

To do what he was commanded was no ground of reward; but to preach the gospel without charge was something of which he could boast, i.e. make a ground of confidence. What then is my reward? i.e. what constitutes my reward? in the sense explained; what gives the a ground of boasting? The answer follows, (ἵνα being used instead of the exegetical infinitive; comp. Joh_15:8; 1Jo_4:17.) that preaching I should make the gospel free of charge. In other words, that I should not use my right in the gospel. In other words, Pauls reward was to sacrifice himself for others. He speaks of his being permitted to serve others gratuitously as a reward. And so it was, not only because it was an honor and happiness to be allowed to serve Christ in thus serving his people; but also because it secured him the confidence of those among whom he labored by proving his disinterestedness. The common version, that I abuse not, although agreeable to the common meaning of καταχράομαι, is not consistent with the context, and is not demanded by the usage of the word; see 1Co_7:31. It was not the abuse, but the use of his right to be supported, that the apostle had renounced.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

By taking nothing of them to whom I preach it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

What is my reward?--The answer is in Co1 9:19; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more."

of Christ--The oldest manuscripts and versions omit these words.

abuse--rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more (Co1 9:19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the "reward" is that which is the ultimate aim of his preaching without charge, namely, that he may gain the more; it was for this end, not to have matter of glorying, that he did so.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. That I abuse not my power] I am inclined to think that καταχρησασθαι is to be understood here, not in the sense of abusing, but of using to the uttermost - exacting every thing that a man can claim by law. How many proofs have we of this in preachers of different denominations, who insist so strongly and so frequently on their privileges, as they term them, that the people are tempted to believe they seek not their souls' interests, but their secular goods. Such preachers can do the people no good. But the people who are most liable to think thus of their ministers, are those who are unwilling to grant the common necessaries of life to those who watch over them in the Lord. For there are such people even in the Christian Church! If the preachers of the Gospel were as parsimonious of the bread of life as some congregations and Christian societies are of the bread that perisheth, and if the preacher gave them a spiritual nourishment as base, as mean, and as scanty as the temporal support which they afford him, their souls must without doubt have nearly a famine of the bread of life.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. What then is my reward? He infers from what goes before, that he has a ground of glorying; in this, that he labored gratuitously in behalf of the Corinthians, because it appears from this, that he applied himself willingly to the office of teaching, inasmuch as he vigorously set himself to obviate all the hindrances in the way of the gospel; and not satisfied with merely teaching, endeavored to further the doctrine of it by every method. This then is the sum. “I am under the necessity of preaching the gospel: if I do it not, wo is unto me, for I resist God’s calling. But it is not enough to preach, unless I do it willingly; for he who fulfils the commandment of God unwillingly, does not act, as becomes him, suitably to his office. But if I obey God willingly, it will in that case be allowable for me to glory. Hence it was necessary for me to make the gospel without charge, that I might glory on good ground.”

Papists endeavor from this passage to establish their contrivance as to works of supererogation. “Paul,” they say, “would have fulfilled the duties of his office by preaching the gospel, but he adds something farther over and above. Hence he does something beyond what he is bound to do, for he distinguishes between what is done willingly and what is done from necessity.” I answer, that Paul, it is true, went a greater length than the ordinary calling of pastors required, because he refrained from taking pay, which the Lord allows pastors to take. But as it was a part of his duty to provide against every occasion of offense that he foresaw, and as he saw, that the course of the gospel would be impeded, if he made use of his liberty, though that was out of the ordinary course, yet I maintain that even in that case he rendered to God nothing more than was due. For I ask: “Is it not the part of a good pastor to remove occasions of offense, so far as it is in his power to do so?” I ask again, “Did Paul do anything else than this?” There is no ground, therefore, for imagining that he rendered to God anything that he did not owe to him, inasmuch as he did nothing but what the necessity of his office (though it was an extraordinary necessity) demanded. Away, then, with that wicked imagination, that we compensate for our faults in the sight of God by works of supererogation. Nay more, away with the very term, which is replete with diabolical pride. This passage, assuredly, is mistakenly perverted to bear that meaning.

The error of Papists is refuted in a general way in this manner: Whatever works are comprehended under the law, are falsely termed works of supererogation, as is manifest from the words of Christ. (Luke 17:10.)

When ye have done all things that are commanded you, say, We are unprofitable servants: we have done what we were bound to do.

Now we acknowledge that no work is good and acceptable to God, that is not included in God’s law. This second statement I prove in this way: There are two classes of good works; for they are all reducible either to the service of God or to love. Now nothing belongs to the service of God that is not included in this summary: Thou shalt love the Lord with all thy heart, with all thy soul, with all thy strength There is also no duty of love that is not required in that precept — Love thy neighbor as thyself (Mark 12:30, 31.) But as to the objection that is brought forward by Papists, that it is possible for one to be acceptable, if he devotes the tenth part of his income, and infer from this, that if he goes so far as to devote the fifth part, he does a work of supererogation, it is easy to remove away this subtilty. For that the deeds of the pious are approved, is not by any means owing to their perfection, but it is because the imperfection and deficiency are not reckoned to their account. Hence even if they were doing an hundred-fold more than they do, they would not, even in that case, exceed the limits of the duty that they owe.

That I may not abuse my power. From this it appears, that such a use of our liberty as gives occasion of offense, is an uncontrolled liberty and abuse. We must keep, therefore, within bounds, that we may not give occasion of offense. This passage also confirms more fully what I just now touched upon, that Paul did nothing beyond what the duty of his office required, because it was not proper that the liberty, that was allowed him by God, should be in any way abused.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) What is my reward then?—It seems better to omit the note of interrogation, and read the whole verse thus:—What reward then is to be mine, so that (i.e., which induces me) in preaching the gospel I make the gospel without charge (to my hearers), so that I use not my power in the gospel? The “power” being the right to support maintained in 1Co_9:6; 1Co_9:12.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. What is my reward then?] Literally, wages (see last verse). Either (1) as in our version, the preaching the Gospel without charge, and the consciousness of having served God faithfully thus obtained; or (2) as some would interpret, suspending the construction until the end of 1Co_9:19, the satisfaction of having made more converts than any one else. But this involves (1) a harsh construction, and (2) a motive which appears foreign to the Christian character. For though St Paul in ch. 1Co_15:10 says, ‘I laboured more abundantly than they all,’ it is in no spirit of vain-glorious boasting. The translation ‘reward’ somewhat obscures the meaning. Christ had said, ‘The labourer is worthy of his hire,’ or wages, St Paul refers to this in 1Co_9:17. In this verse he asks what his wages are, and replies that they are the preaching the Gospel without charge.

without charge] This was St Paul’s usual ground of boasting. We find it in his earliest Epistle (1Th_2:9; cf. 2Th_3:8). It formed part of his appeal to the Ephesian elders (Act_20:33-34), and in the fervid defence of himself which we find in the Second Epistle to the Corinthians it occupies a prominent place. See 2Co_11:7-12.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For though I be free from all men,.... As an apostle, being in the highest office in the church, he had none superior to him, that could exercise any power and authority over him, and was also independent of men for his maintenance, which he got by his own hand labour: though it may be observed, that the word "men" is not in the original text, and the word "all" may as well have respect to things as men; and the sense be, that he was free, as from the curse of the moral law, so from the yoke of the ceremonial law, and all the rituals of it, and might, if he would, make use of his Christian liberty; the following verses seem to incline to this sense, as the preceding ones do to the former:

yet have I made myself servant unto all; in faithfully and indefatigably preaching the Gospel to them; undergoing all manner of affliction and persecution for the sake of that and them; behaving towards them with all meekness and humility; condescending to their weakness, and accommodating himself to their capacities and customs:

that I might gain the more; than other apostles have done, or than it could be reasonably thought he should, had he behaved in a more lordly and domineering manner: his end was not to amass wealth, to gain riches and treasures of good things to himself, but many souls to Christ, who otherwise must have been lost; but being brought to the knowledge of Christ, and salvation by him through his ministry, it was profit to them, and gain to Christ: the metaphor is taken from merchants, who spare no pains, but take every method to acquire gain and profit; the ministers of the word are spiritual merchants, their traffic lies in the souls of men, whom they are studiously and anxiously careful to bring to Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.

Ver. 18. What is my reward then?] My merces mundi, reward of the world, all that I have here.

That I abuse not] i.e. That I make no indiscreet use of it. Non opes, non gloriam, non voluptates quaesivi (said holy Melancthon). Hanc conscientiam aufero quocunque discedo. I never sought wealth, honour, or pleasure. This my conscience tells me, whatever becomes of me.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

What is my reward then? - What is the source of my reward? or what is there in my conduct that will show that I am entitled to reward What is there that will demonstrate that my heart is in the work of the ministry; that I am free and voluntary, and that I am not urged by mere necessity? Though I have been called by miracle, and though necessity is laid upon me, so that I cannot but preach the gospel, yet how shall I so do it as to make it proper for God to reward me as a voluntary agent? Paul immediately states the circumstance that showed that he was entitled to the reward, and that was, that he denied himself, and was willing to forego his lawful enjoyments, and even his rights, that he might make the gospel without charge.

I may make the gospel of Christ without charge - Without expense to those who hear it. I will support myself by my own labor, and will thus show that I am not urged to preaching by mere “necessity,” but that I love it. Observe here:

(1) That Paul did not give up a support because he was not entitled to it.

(2) He does not say that it would be well or advisable for others to do it.

(3) It is right, and well for a man if he chooses and can do it, to make the gospel without charge, and to support himself.

(4) All that This case proves is, that it would be proper only where a “necessity” was laid on a man, as it was on Paul; when he could not otherwise show that his heart was in the work, and that he was voluntary and loved it.

(5) This passage cannot be urged “by a people” to prove that ministers ought not to have a support. Paul says they have a right to it. A man may forego a right if he pleases. He may choose not to urge it; but no one can demand of him that he should not urge it; much less have they a right to demand that he should give up his rights.

(6) It is best in general that those who hear the gospel should contribute to its support. It is not only equal and right, but it is best for them, We generally set very little value on that which costs us nothing; and the very way to make the gospel contemptible is, to have it preached by those who are supported by the state, or by their own labor in some other department; or by people who neither by their talents, their learning, nor their industry have any claim to a support. All ministers are not like Paul. They have neither been called as he was; nor have they his talent, his zeal, or his eloquence. Paul’s example then should not be urged as an authority for a people to withhold from their pastor what is his due; nor, because Paul chose to forego his rights, should people now demand that a minister should devote his time, and health, and life to their welfare for nothing.

That I abuse not my power in the gospel - Paul had a right to a support. This power he might urge. But to urge it in his circumstances would be a hinderance of the gospel. And to do that would be to abuse his power, or to pervert it to purposes for which it was never designed.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

What is my reward then? What then is the ground of my expectation of a greater reward? Or wherein is the glorying I before mentioned? Not in the performance of the work, for as to that, I am under a necessity to do it, and under a penalty if I neglect it: but it lieth here,

that when I preach the gospel, I do it freely, and make it without charge; a thing which, as to the substance of the work, he was not by any law of God bound to do, yet was not this in Paul a work of supererogation; for circumstances might so rule, and, doubtless, Paul apprehended they did so, that it might be his duty so to do. For though the minister may lawfully take maintenance from the people, where he cannot support himself without their assistance; yet if the case be such, that he can subsist without it, and the people be so poor that they are not able to give it; or if he seeth it will hinder the gospel, keeping many from coming within the sound of what must be chargeable to them, and open the mouths of enemies; it is matter of duty to him, under such circumstances, to preach freely. Though, considering the thing in itself, separately from such circumstances, the minister may lawfully enough require and expect such maintenance.

That (saith the apostle) I abuse not my power in the gospel. Some think that the word here translated abuse, might better have been translated use, as it signified, 1Co 7:31. But it generally signifies abuse, so as there is no reason to vary from the common usage of it; according to which it teaches us this remarkable lesson, that so to use a liberty which God hath left us as to actions, as that by our use of it the glory of God or the good of others is hindered, is to abuse it, that is, not to use it to that true end for which God hath intrusted us with it. For this is certain, that God hath intrusted us with no power or liberty to be used to the prejudice of his glory, which is the great end of our lives, or to the prejudice of the spiritual good and advantage of others. All such use of our liberty in any thing is indeed an abuse of it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. What… reward—Of this eager and self-sacrificing willingness, at the expense of a livelihood, what is my reward? The answer to this question is not, as Stanley and others give it, “My reward is, that I have no reward!”

By no means. His reward is a gratis gospel to the people, with all the blessedness embraced in that glorious fact. His service is willingness for any sacrifice; his reward, his glory, dearer than life itself, is that unpaid yet priceless gospel. If Paul’s commentators cannot see that this is a reward, he could see it to be so; a reward pregnant with salvation to unnumbered souls, and with the richest blessings of his divine Master on his own soul. This view is confirmed by the entire following context, 19-22; where he declares that for various self-abnegations, the reward is that he might gain more, save some. An earnest will is the antecedent; the gospel’s rich success is the consequent reward. Not that he fails to include in this reward all the resultant blessedness to others and himself. Such inclusion is proved 23-27, where he claims, as in the result, the being partaker with you, the final prize an incorruptible crown. It is in the vigorous faith of the apostle to lump all the glory of this eternal future in the present and the future immediate.

Make the gospel… without charge—Literally, I may present an expenseless gospel. Such an attainment Paul holds to be a glory and a reward.

That—To the end, or result, that. He makes the gospel expenseless, terminating in the fact that he has underused his power in the gospel.

In full accordance with the magnanimity with which St. Paul renounced pecuniary support did he also renounce his own preferences, tastes, and conveniences, in order that by conceding to others he might win them to Christ. That in this accommodation he never surrrendered the right and the true, he does not consider it necessary to say. That might be assumed as of course. The history of his own conduct on that point, as given by Luke, is a better statement of his most delicate discrimination on this point than any profession of his own. Note on Act_15:6; Act_21:24.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

What is my reward then? The answer is that it was not such "wages" as would ordinarily be considered such, but it was the happiness of preaching the gospel without cost to any. I abuse not; rather, I use not to the full, as in 1Co_7:31. It may be said that this was a ground of boasting, not a reward. It was, however, a point to which St. Paul attached the highest importance (1Th_2:9; 2Co_11:7-12; Act_20:33, Act_20:34) and he might therefore speak of it, though almost with a touch of half unconscious irony, as his "fee." There is no need to adopt the construction suggested by Meyer: "What is my reward? none that I may preach gratuitously;" or that of Afford, who finds the reward in the next verse.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

What then is my reward - That circumstance in my conduct for which I expect a peculiar reward from my great Master? That I abuse not - Make not an unseasonable use of my power which I have in preaching the gospel.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The scene is, "This gives me hopes of a reward extraordinary from God; namely, that I have preached the gospel to you, without being chargeable to any of you; for had I received maintenance from you, I found my reproaches would have brought an ill report upon me. To prevent which, I made use of my Christian liberty, and took nothing of you; which he calls, his not abusing his power in the gospel."

Learn hence, 1. That ministers, generally speaking, lawfully may expect, yea, require maintenance from their people, to whom they preach the gospel.

Learn, 2. That although they may expect and demand maintenance for their ministry, yet in case people are so poor that they cannot give it; or enemies so malicious as to open their mouths against them for it; or if it will hinder the progress of the gospel, by keeping people from coming under the preaching of it, fearing it should be chargeable to them; under such circumstances, if the minister can subsist without it, ’tis his certain duty to preach freely, and for such extraordinary services he may expect a more than ordinary reward.

Learn, 3. That the liberty which God hath entrusted us with, must never be abused by us, to the prejudice of his glory, or the detriment of his gospel, or to the disadvantage of others. All such use of our liberty in any thing is indeed an abuse of it; therefore says the apostle here, I abuse not my power in the gospel.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

18. “Then what is my reward?” It is not simply for preaching the gospel, for no one deserves a reward for doing his duty, the reward being in the duty itself. “In order that preaching the gospel, I shall render it free from charge, so as not to use my privilege in the gospel.” You see here that there is a great premium in Heaven for those who preach the gospel without temporal support, on the Pauline plan of self-support. We are gratified to see hundreds and thousands in the present Holiness movement, preaching on the streets, in the missions and slums in the evening after their regular day’s work in their respective temporal employments, where God gives them their necessary material support and enables them to preach the gospel gratuitously, as Paul here certifies that he did. This is one of the most encouraging phenomena at the present day.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel . [He found his reward in the happiness of preaching the gospel without charge, and in the feeling that as a steward he had not used his privileges to the full, and so was far from abusing them. Paul so loved those whom Christ called that he counted it a privilege to be permitted to serve them gratuitously. But such a course is not without danger to the church-- 2Co_12:13 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18. What then is my reward? He had no earthly wages. What then? That he should have the satisfaction of knowing that, for the sake of the gospel, he gave up his right, and preached freely. If he was accused of mercenary motives it might interpose a hindrance.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

18. τίς οὖν μού ἐστιν ὁ μισθός; For μισθός see last verse. Either (1) as in our version, the preaching the Gospel without charge, and the consciousness of having served God faithfully thus obtained; or (2) as some would interpret, suspending the construction until the end of 1Co 9:19, the satisfaction of having made more converts than any one else. But this involves (1) a harsh construction, and (2) a motive which appears foreign to the Christian character. For though St Paul in ch. 1Co 15:10 says, ‘I laboured more abundantly than they all,’ it is in no spirit of vain-glorious boasting. The translation ‘reward’ somewhat obscures the meaning. Christ had said, ‘The labourer is worthy of his hire,’ or wages. St Paul refers to this in 1Co 9:17. In this verse he asks what his wages are, and replies that they are the preaching the Gospel without charge.

ἵνα. There is good ground for regarding this as equivalent to the simple infinitive and translating to make the Gospel without charge. See Winer Gr. Gram. § 44 and note on ch. 1Co 4:1.

ἀδάπανον. This was St Paul’s usual ground of boasting. We find it in his earliest Epistle (1Th 2:9; cf. 2Th 3:8). It formed part of his appeal to the Ephesian elders (Act 20:33-34), and in the fervid defence of himself which we find in the Second Epistle to the Corinthians it occupies a prominent place. See 2Co 11:7-12.

καταχρήσασθαι. See 1Co 7:31, note. Here it must mean to use to the full. Cf. Plat. Phaed. 110 c οἷς δὴ οἱ γραφεῖς καταχρῶνται.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18.] Ordinarily, and even by De Wette, thus arranged and rendered: ‘What then is my reward? (It is), that in preaching I make the gospel to be without cost, that I use not my power in the gospel.’ But this, though perhaps philologically allowable (against Meyer,—see Joh 17:3,—αὕτη ἐστὶν ἡ αἰώνιος ζωή, ἵνα γινώσκωσι … also Joh 15:8; 1Jn 4:17 (?)), is not true. His making the gospel to be without cost, was not his μισθός, but his καύχημα only: and these two are not identical. The καύχημα was present: the μισθός, future.

Meyer’s rendering is equally at fault. He would make τίς οὖν μού ἐστιν ὁ μισθός; a question implying a negative answer—‘What then is my reward? None: in order that I preach gratuitously,’ &c. But thus he severs off (see below) the whole following context, vv. 19-23: and as it seems to me, stultifies the καύχημα, by robbing it altogether of the coming μισθός. I am persuaded that the following is the true rendering: What then is my reward (in prospect) that I (ἵνα, like ὅπως in classical Greek, with a fut. indic., points to the actual realization of the purpose, with more precision than when followed by the subjunctive. So Xen. Cyr. ii. 4.31, Κῦρος, ὦ Ἀρμένιε, κελεύει οἵτω ποιεῖν σε, ὅπως ὡς τάχιστα ἔχων οἴσεις καὶ τὸν δασμὸν καὶ τὸ στράτευμα,—Kühner, Gramm. ii. 490, where see more examples) while preaching, render the gospel without cost (i.e. what reward have I in prospect that induces me to preach gratuitously) in order not to use (as carrying out my design not to use) [to the full] (καταχρ. see ref. and note: not, to abuse, as E. V.) my power in the gospel (= τῇ ἐξους. μου τῇ ἐν τῷ εὐαγγ., as often; cf. τοῖς κυρίοις κατὰ σάρκα, Eph 6:5; οἱ νεκροὶ ἐν χριστῷ, 1Th 4:16, al. fr.)?

19 ff.] He now proceeds to answer the question, ‘What prospect of reward could induce me to do this?’

[Yea (literally] For, q. d. the reward must have been great and glorious in prospect) being free from (the power of) all men, I enslaved myself (when I made this determination: and have continued to do so) to all, that I might gain (not τοὺς πάντας, which he could not exactly say, but) the largest number (of any: that hereafter Paul’s converts might be found to be οἱ πλείονες: see below on ver. 24).

Bengel has remarked on κερδήσω, ‘congruit hoc verbum cum consideratione mercedis:’ but ‘congruit’ is not enough: it is actually the answer to the question τίς μού ἐστιν ὁ μισθός; This ‘lucrifecisse’ the greater number is distinctly referred to by him elsewhere, as his reward in the day of the Lord: τίς γὰρ ἡμῶν ἐλπὶς ἢ χαρὰ ἢ στέφανος καυχήσεως; ἢ οὐχὶ καὶ ὑμεῖς, ἔμπροσθεν τοῦ κυρίου ἡμῶν Ἰησοῦ ἐν τῇ αὐτοῦ παρουσίᾳ; ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά. 1Th 2:19, 1Th 2:20. And it is for this reason that ἵνα.… κερδ. is three times repeated: and, as we shall presently see, that the similitude at the end of the chapter is chosen.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Abuse [καταχρησασθαι] . See on ch. 1Co 7:31. Rev., correctly, use to the full.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.